Sthapana is of two types-that which resembles the real shape of that for which
is stands, and
that which does not. When there is a supposition of one object in the other,
it is called
sthapana Niksepa, for example, supposing an idol of an arhat as an arhat.
(740)

Sthapana分为两类，佢用来描述物体实际个形状。当对一个物体进行猜测时，咧就
叫做sthapana Niksepa。

Davvam khu hoi duviham, agama-noagamena jah
bhaniyam.

Arahamta-sattha-jano, anajutto davva-arihamto.

Noagamam pi tiviham, deham nanissa bhavikammam ca.

Nanisariram tiviham cuda cattam cavidam ceti. (741 & 742)

Dravya (= potency) is of two types-viz. agamato (=that in respect of an
authentic text) and
no-agamato (=that not in respect of an authentic text). Thus the person who
knows an authentic
text pertaining to an Arhat and yet is not making use of this knowledge of his
is agamato-dravya
Arhat. Similary, no-agamato dravya is of three types-viz. the knower's body,
the would be knower,
one acting in a manner appropriate to the thing concerned. And the knower's
body is of three
types-viz. one fallen, one given up, one make to fall. (741 & 742)

Like dravya bhava (=reality) too is of two types-viz. agamato (=that in
respect of an authentic
text) and no-agamato (=that not in respect of an authentic text). Thus the
person who knows an
authentic text pertaining to an Arhat and is also making use ofthis knowledge
is agamato-bhava
Arhat. On the other hand, the person who ahas developed the virtuous qualities
appropriate to an
Arhat or one who while equipped with those qualities, undertakes meditation
and so is considered
to have become a Kevalajnanin (=Arhat) is no-agamatobhava Arhat. (743 & 744)